The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.
但以理书第十一章的异象，是圣经预言中所有异象的主要参照点，而第十一章的异象是以罗马的象征为基础所确立的。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
当那些时候，必有许多人起来攻击南方王；你民中强暴的人也必自高自大，要应验那异象，他们却必败亡。〔但以理书 11:14〕
Jones addresses the previous verse as follows:
琼斯对上一节经文的阐述如下：
“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”
当亚摩利人的罪孽满盈时，他们的地土就赐给了神的子民以色列。当以色列效法外邦人的道路，使罪孽之杯也满了的时候，神就兴起巴比伦国，把一切都掳去。当巴比伦的罪孽之杯满了，统治权就转移到波斯。而当天使因波斯人的邪恶被逼退时，希腊的王便进来，将之一扫而去。
“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.
那么，希腊的权势要持续多久？它什么时候会被打破？“当罪恶满盈的时候。”那国要存立，直到把自己的罪孽积满分量，然后权势就转移到另一个国度。这权势转移给了罗马，正如我们从但以理书11章14节得知：“那时，必有许多人起来攻击南方王；你民中的强盗也要自高，为要使这异象得以应验；但他们却要跌倒。”这国家被指出为强盗之国——正如经文旁注所说，是强盗的子孙。
“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.
这些人就是如今被赐予国度的人，那是为了什么呢？——“强盗之子将自高，为要确立这异象。”当这个民族登上舞台时，随之而来的是那使异象得以确立的事物，那也是这异象的一个伟大目标，是神借着先知赐给历世历代的异象脉络中的那个首要里程碑。A. T. Jones，《哥伦布年与四个世纪的意义》，6。
Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.
琼斯说，当罗马权势“登上历史舞台之时，就出现了那确立了”……“上帝借着先知赐给历代的视线”的事物。 在米勒派的历史中，新教徒教导说，正如如今的老底嘉复临主义所做的那样，“你民中的劫掠者”代表安提阿库斯·埃皮法涅斯，他是塞琉古王朝的一位国王，于公元前175年至公元前164年在位。他属于塞琉古王朝，该王朝是亚历山大大帝帝国分裂后出现的希腊继承国之一。 在米勒派的历史中，围绕这一问题的分歧具体到如此程度，以至于对安提阿库斯·埃皮法涅斯的认定被呈现在1843年的先驱图表上。
The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.
图表上对安提阿哥的提及，乃是其中唯一一处所指向之事并非见于上帝预言之圣言。之所以列于其上，乃为驳斥当时新教徒的错误教训；而此种错误教训，如今已成为老底嘉复临信仰中的错误教训。威廉·米勒是否领会到如下认识之重要性的深度，尚属可疑：即罗马乃是建立那“上帝藉众先知赐下、贯乎万世之视线”的地上权势；然而，他对这一点的认识已足够清楚，能够有力地维护这样一个事实：罗马建立了这异象。
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.
没有异象，百姓就灭亡；但遵守律法的，便为有福。箴言 28:14。
Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.
所罗门记载：没有“异象”，民就灭亡；而第十四节中的希伯来文“异象”一词与所罗门的箴言中的是同一个词。这个“异象”是生死攸关之事，而“异象”是由罗马的象征所确立的。第十四节中的“异象”一词与《哈巴谷书》第二章中的“异象”是同一个词。
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
我要站在我的守望岗位上，立在城楼上，观看他要对我说什么，以及我在被责备时应当怎样回答。耶和华回答我说：把这异象写下来，清楚地写在版上，使读的人可以奔走传达。因为这异象还有指定的日期，到了结局必会实现，并不虚假；虽然迟延，仍要等候，因为它必然来到，绝不会迟延。哈巴谷书 2:1-3。
The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.
第一节中的“reproved”一词，意思是“与之辩论”。William Miller 是在第一和第二位天使的运动历史中被立在瞭望台上的守望者；当他在预言的象征中询问自己应当在其历史的辩论中如何回答时，他被告知要把异象写下，而那异象是由罗马的象征所确立的。与此事实相一致的是，当 Millerites 为应验《哈巴谷书》这三节经文而制作1843年先驱图表时，他们指向了自己所参与之辩论的核心。他们无疑并未明白，他们所提及的那个愚蠢论点——认为 Antiochus Epiphanes 是确立该异象的权势——其实代表了《哈巴谷书》第二章的辩论；但 Sister White 说那张图表是“由主的手所指引，不应更改”，因此，图表上关于那场辩论的提及出自上帝的手。
The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.
米勒派后来正确地明白，1844年4月19日的第一次失望开启了迟延的时候；这一时期既见于哈巴谷书的记载，也见于马太所说十个童女的比喻。他们也逐渐明白，这两则预言都与以西结书第十二章直接相关；在那里，以西结指出了一个时期，在那时期中，每一个异象的效验都必实现。这里“异象”一词，正是我们现在所考察的同一个希伯来词。因此，琼斯所说的话是正确的：“当”罗马“登上历史舞台时，就有那建立异象之事进入其中；那乃是异象的一个重大对象，是上帝藉众先知赐下、贯穿万世之异象线中的首要地标。”罗马确立了上帝预言之话语的整个异象；更具体地说，第十一章的整体结构乃是建立在罗马之上。
When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.
当怀爱伦姊妹提到但以理书第十一章的最终应验，并指出“这预言既已有许多历史的应验，将来还要重演”时，她乃是在表明：第十一章中那些已经应验的历史，乃是预表但以理书第十一章最后几节的。第十一章最后几节的主题是北方王，而他在那里乃是代表现代罗马。因此，但以理书第十一章中那些将要重演的历史，乃是代表罗马的历史。
In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.
在第十一章最后六节中，现代罗马（北方之王）征服了三个地理势力。在第四十节，他征服南方之王（1989年的前苏联）、荣美之地（即将到来的主日法令之时的美国）以及埃及（以联合国为代表的整个世界）。在但以理书第十一章中，异教罗马被描绘为为夺取当时已知的世界而征服三个地理势力，随后教皇罗马也被描绘为为夺取全地而征服三个地理势力。
Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.
异教罗马首先在本章第十四节中被提及，为要将其指明为那确立异象的表号；但其兴起掌权，则直到第十六节才加以论及。亚历山大大帝的国，乃照着上帝预言之道的应验而分为四部分；然而，这四部分很快又合并为两个主要的敌对势力，在贯穿全章直至结束的预言叙述中，被分别认定为南方王或北方王。于第十四节中，正在兴起的罗马势力被提及，作为那将要确立异象的权势；但当时所论及的主题，乃是亚历山大国余绪之间的争战，即由北方王与南方王所代表者。
In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.
在第十五节，那两个王仍在交战，北方王占上风。到了第十六节，罗马到来，且经文说：“但那来攻击他的人”，意思是，当罗马来对付那位刚刚在南方王面前得胜的北方王时，北方王将无法抵挡罗马。罗马得胜，并且在第十六节，罗马也要站立在犹大的荣美之地。到第十七节，罗马要“定意携全国之力进入”。他先制服了那位在他面前站立不住的北方王，然后夺取犹大，随后进入埃及。
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.
在那些日子，必有许多人起来攻击南方王；你民中的强暴人也必自高，要使那异象得以成立，但他们必跌倒。于是北方王必来，筑起土垒，夺取最坚固的城邑；南方的兵力不能抵挡，他所拣选的人也不能，且毫无力量可以抵挡。但那来攻击他的人必任意而行，无人能在他面前站立；他必站在那荣美之地，那地必在他手下被消耗。他也必定意以全国之力进入，并有正直的人与他同在；他就这样行：他要把女子之女给他，为要败坏她，但她却不站在他那边，也不为他。但以理书 11:14-17。
The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.
这些经文中所描绘的征服是但以理书第八章的应验。
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
又有一小角从其中长出，向南、向东、向那荣美之地，越发强大。但以理书8:9。
The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”
第九节所说的小角是异教罗马。第九节与第十一章第十四至十七节相一致，指出异教罗马在掌控世界之际将征服三个地区：南方（埃及）、东方（叙利亚，北方之王）以及荣美之地（犹大）。第十六、十七节的历史预表了第四十至四十三节中现代罗马历史性的三步征服，因为正如怀特姐妹所说：“这预言在应验过程中所发生的许多历史将要重演。”
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“虽然埃及不能在北方王安提阿古面前站立，安提阿古也不能在如今前来攻击他的罗马人面前站立。此后，再没有诸国能够抵挡这正在兴起的势力。叙利亚被征服，并被并入罗马帝国；公元前65年，庞培剥夺了安提阿古·亚细亚提库斯的产业，使叙利亚沦为罗马的一个行省。”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“同一权势也必立于圣地，并吞灭那地。罗马于公元前162年藉着结盟而与上帝的子民——犹太人——发生联系；自此日起，它便在预言的历法中占据显著地位。然而，直到公元前63年，它才藉着实际征服取得对犹大的统治权；其经过如下。 ”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
在庞培从讨伐本都王米特里达梯的远征归来时，两个竞争者希尔卡努斯和亚里斯托布鲁斯正为犹太的王位角逐。他们的案件呈到庞培面前，庞培很快看出亚里斯托布鲁斯的主张不公，但他希望将此事的裁决推迟到他久已盼望的阿拉伯远征之后，并承诺届时返回，按公正适当的方式处理他们的事务。亚里斯托布鲁斯洞悉了庞培的真实意图，急忙返回犹太，武装其臣民，准备进行强有力的防御，决心不惜一切代价保住他预见会判给他人的王位。庞培紧追其后。临近耶路撒冷时，亚里斯托布鲁斯开始为自己的做法后悔，出城迎见，试图通过许诺完全服从并奉上巨额金钱来调停此事。庞培接受了这一提议，派加比尼乌斯率一支分遣部队前去收取款项。然而当这位副将抵达耶路撒冷时，却发现城门紧闭，并且有人在城墙上告诉他，城中不会履行这项协议。
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
庞培不容如此欺瞒而逍遥法外，便将留在他身边的亚里斯多布鲁斯戴上镣铐，并随即率全军进军耶路撒冷。亚里斯多布鲁斯的拥护者主张固守此地；许尔坎的支持者则主张开城门。后者人数居多并占了上风，庞培于是得以自由进入城中。于是，亚里斯多布鲁斯的追随者退守圣殿山，他们守住此处的决心与庞培攻陷它的决心同样坚定。三个月后，城墙被凿出一个足以发动强攻的缺口，该地遂被刀剑攻克。在随后发生的惨烈屠杀中，有一万二千人被杀。历史学家说，有一幕令人动容：看到祭司当时正从事神圣的祭礼，手稳心定，坚持不懈地履行他们惯常的职务，似乎对外面的狂乱喧嚣浑然不觉，尽管他们周围的友人正被屠杀，甚至他们自己的鲜血常与祭牲的血混在一起。
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
平息战事之后，庞培拆毁了耶路撒冷的城墙，将若干城邑从犹太的管辖划归叙利亚的管辖，并向犹太人课以贡赋。于是，耶路撒冷首次因征服而落入那股强权之手，这股强权后来以铁腕钳制“荣美之地”，直到将其完全吞噬。
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
'第17节。他也要定意以他全国的力量进入，并有正直的人与他同在；他必如此行：又要把妇人的女儿给他，要败坏她；但她却不站在他那一边，也不向着他。'
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.
牛顿主教为这一节提供了另一种译文，似乎更清楚地表达了意思，如下：“他也要决意以武力进入整个王国。”第16节讲到了罗马人对叙利亚和犹太的征服。罗马在此之前已经征服了马其顿和色雷斯。此时，在亚历山大所谓“整个王国”中，尚未屈服于罗马权势的只剩埃及；而罗马的权势如今便定意以武力进入那片国土。Uriah Smith，《但以理书与启示录》，258-260。
We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.
我们在这些文章中已经不止一次指出，但以理书十一章第三十节和第三十一节如何与第四十节和第四十一节相互对应，而第三十节和第三十一节的历史也与拔起三角之事相互吻合。
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.
我细看那些角，看哪，其中又长出一个小角；在它面前，先前的三个角被连根拔起。又看哪，这角有像人的眼睛，还有一张口，说夸大的话。……至于它头上的十角，以及那后来长起来、在它面前有三个倒下的另一角，就是那有眼睛、又有口说极其夸大之言的那角；它的样貌比它的同伴更为强悍。但以理书7:8、20。
Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.
正如但以理书八章九节所代表的三处征服，确立了异教罗马的统治；同样，三只角被连根拔起（代表赫鲁利人、东哥特人和汪达尔人），也代表了确立教皇罗马统治的三处征服。这两段历史都与但以理书十一章四十至四十三节相吻合，而拔除三只角则与十一章三十至三十一节的历史相吻合。
“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’
第8节：我观看这些角，看哪，其中又长起一个小角；在它面前，先前的三个角被连根拔起。看哪，这角有眼，像人的眼，还有一张口，说夸大的话。
“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.
但以理留意这些角。它们当中出现了奇特变动的迹象。有一只小角（起初很小，但后来比同伴更为强壮）从它们中间冒出来。它并不满足于安静地为自己找一个位置并占据它；它必须把其他的一些角挤开，篡夺它们的位置。有三个王国在它面前被连根拔起。这只小角——我们在后文将有机会更充分地加以说明——就是教皇制度。在它面前被拔除的三只角是赫鲁利人、东哥特人和汪达尔人。而它们之所以被拔除，是因为它们反对教皇层级的教义和主张，因此也反对罗马主教在教会中的至上权威。
“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.
并且“这角有眼像人的眼，又有口说夸大的话”；这些眼睛，正是教皇等级制度的精明、洞察力、狡诈与先见之明的恰当象征；而那说夸大话的口，则是罗马主教们傲慢主张的恰当象征。Uriah Smith，《但以理与启示录》，132-134。
It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.
确立圣经预言异象的乃是罗马，尤其是《但以理书》第十一章的异象。在该章中，那些在米勒派运动之前已经应验的许多预言历史，将要在《但以理书》第十一章最后六节中重演。那使异教罗马与教皇罗马都登上宝座的三个地理障碍之征服，表现在第十一章之中；而这两种表征，预表了现代罗马再次登上宝座之时。确立异象的乃是罗马，而保罗指出，教皇罗马乃是在其时候显明出来。
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.
无论用什么法子，都不要让人迷惑你们；因为那日子不会来到，除非先有背道的事发生，并且那罪恶之人显露出来，就是灭亡之子；他是抵挡的，高抬自己，超过一切称为神的或受敬拜的，甚至坐在神的殿里，自称是神。你们不记得我还在你们那里时，曾把这些事告诉你们吗？现在你们也知道有什么在拦阻，好使他到了时候才可以显露出来。帖撒罗尼迦后书 2:3-6。
The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.
教皇权于公元538年登上宝座，成为圣经预言中的第五个王国。许多思考第六节的人，无疑会认为保罗的意思是“教皇权将在538年被显明”。这也许正确，但至少只是保罗所指出之事的次要真理。保罗像所有先知一样，谈论的更多是末后的日子，而不是他自己所处的时期。他指的是教皇权将如何在预言上被显明，因为作为先知，他与所有其他先知意见一致。一行又一行；没有异象的人就灭亡；而那些没有异象的人之所以没有异象，是因为他们不知道是什么确立了异象。知道罗马确立了这异象，是关乎生死的认知。保罗与其他先知一致，正在指出：显明教皇罗马（即末日的罗马）的，是“他的时间”。与罗马相关的预言性“时间”，正是揭示罗马是什么、以及罗马是谁的关键。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.
使徒保罗在他写给帖撒罗尼迦人的第二封书信中，预言了将导致教皇权势建立的大背道。他宣称，基督的日子不会来到，“除非先有离道反教的事，并且那罪恶之人，就是沉沦之子，被显露出来；他敌挡并高抬自己，超过一切称为神的或受敬拜的，甚至坐在神的殿里，自显为神。”此外，使徒又警告弟兄们，“不法的奥秘已经发动了。”帖撒罗尼迦后书2:3、4、7。就在那早期，他已经看见有些错误正悄然潜入教会，为教皇制度的发展铺平道路。
“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.
一点一点地，起初是在隐秘与沉默中，随后随着它势力增长并掌控人心而更为公开，“不法的奥秘”推进着其欺骗而亵渎的工作。异教的风俗几乎不知不觉地渗入了基督教会。妥协与从众的精神曾一度被教会在异教统治下所遭受的猛烈迫害所抑制。然而，当迫害停止，基督教进入君王的朝廷和宫殿时，教会便放下了基督及其使徒那谦卑朴素的精神，换取了异教祭司和统治者的排场与骄矜；并以人的理论与传统取代了上帝的要求。四世纪初君士坦丁名义上的归信，引起了极大的欢腾；披着义之外貌的世俗走进了教会。由此，败坏之工迅速推进。异教表面上似乎被征服，反而成了征服者。它的精神控制了教会。它的教义、礼仪和迷信被纳入自称为基督跟随者之人的信仰与敬拜之中。
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.
异教与基督教之间的这种妥协，导致了预言中所说那与上帝为敌并将自己高举过于上帝的‘罪恶之人’的产生。那庞大的虚假宗教体系，是撒但权势的杰作——是他企图使自己坐上宝座、按自己的旨意统治全地之努力的丰碑。《善恶之争》，49、50页。